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Journal articles on the topic 'Dignitatis humanae'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Doak, Mary. "Resisting the Eclipse of Dignitatis Humanae." Horizons 33, no. 01 (2006): 33–53. http://dx.doi.org/10.1017/s0360966900002942.

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ABSTRACTVatican II's announcement of the Catholic Church's acceptance of religious freedom in its Declaration on Religious Freedom (Dignitatis Humanae) ought to have ushered in a period of ecumenical agreement on the topic of religious disestablishment. Instead, forty years after this most controversial document was promulgated, we find that public, academic, and even ecclesial discussions of the role of religion in public life are confused and in fact deeply contentious. The problem, however, is not that Dignitatis Humanae was incoherent or naïve in its understanding of religious freedom, but

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2

del Pozo Abejón, Gerardo. "La declaración Dignitatis Humanae: novedad y tradición." Annuarium Historiae Conciliorum 43, no. 1 (2011): 113–40. http://dx.doi.org/10.30965/25890433-04301004.

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Farmer, Jerry. "Dignitatis Humanae and the Pneumatology of K. Rahner." Philosophy and Theology 29, no. 2 (2017): 461–83. http://dx.doi.org/10.5840/philtheol201782889.

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4

Hittinger, Russell. "AN ISSUE OF THE FIRST IMPORTANCE: REFLECTIONS ON THE 50TH ANNIVERSARY OF DIGNITATIS HUMANAE." Journal of Law and Religion 30, no. 3 (2015): 461–74. http://dx.doi.org/10.1017/jlr.2015.26.

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AbstractIt is said that John Henry Newman was the “father of the Second Vatican Council” because of his work on doctrinal development and the claims of human conscience. Of the sixteen documents produced by the council, Dignitatis Humanae (“Declaration on Religious Liberty”) was recognized from the outset as a development of doctrine. Importantly, it was the second shortest of all the council's documents. Yet, for the past fifty years there has been lively debate about whether the development is consistent with previous church teachings and whether it is coherent on its own terms. This essay d

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5

Orsy, Ladislas. "The Divine Dignity of Human Persons in Dignitatis humanae." Theological Studies 75, no. 1 (2014): 8–22. http://dx.doi.org/10.1177/0040563913519565.

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6

Ker, I. T. (Ian Turnbull). "Is Dignitatis Humanae a Case of Authentic Doctrinal Development?" Logos: A Journal of Catholic Thought and Culture 11, no. 2 (2008): 149–57. http://dx.doi.org/10.1353/log.2008.0009.

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7

Nichols OP, Aidan. "John Paul II and the Legacy of ‘Dignitatis Humanae’." Theology 106, no. 830 (2003): 145–47. http://dx.doi.org/10.1177/0040571x0310600227.

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8

Kravets, Igor. "Dignitatis Humanae: philosophical-legal, international, constitutional and existential aspects." Gosudarstvo i pravo, no. 2 (2021): 26. http://dx.doi.org/10.31857/s102694520013699-9.

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9

Hogan, Linda. "DIGNITATIS HUMANAE, THE FUTURE OF RELIGIOUS FREEDOM AND THE GLOBAL COMMOM GOOD." Perspectiva Teológica 50, no. 2 (2018): 277. http://dx.doi.org/10.20911/21768757v50n2p277/2018.

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ABSTRACT: Our global and local conversations about human dignity and flourishing are shaped by the irreducible plurality of human experience, including religious experience and our political cultures must have the capacity to facilitate intercultural and interreligious exchange. In this context it is more vital than ever that religious traditions, including Catholicism, are to the fore as we go about the business of building a politics focused on the global common good. From the perspective of Catholicism, the contribution of Dignitatis humanae has yet to be properly realised, not only in resp

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10

Reiser, William. "Book Review: Evangelization and Religious Freedom: Ad Gentes, Dignitatis Humanae." Theological Studies 71, no. 1 (2010): 229–30. http://dx.doi.org/10.1177/004056391007100124.

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11

Hoesl, Marcella. "Book Review: Evangelization and Religious Freedom, Ad Gentes, Dignitatis Humanae." Missiology: An International Review 37, no. 4 (2009): 579–80. http://dx.doi.org/10.1177/009182960903700413.

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12

Goldman, Gerard M. "Book Review: Evangelization and Religious Freedom: Ad gentes, Dignitatis humanae." International Bulletin of Missionary Research 34, no. 3 (2010): 188–89. http://dx.doi.org/10.1177/239693931003400328.

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13

Lopes Gonçalves, Paulo Sérgio, and Alexandre Boratti Favretto. "QUESTÕES SOBRE LIBERDADE RELIGIOSA A PARTIR DA DECLARAÇÃO CONCILIAR DIGNITATIS HUMANAE." PARALELLUS Revista de Estudos de Religião - UNICAP 9, no. 20 (2018): 121. http://dx.doi.org/10.25247/paralellus.2018.v9n20.p121-142.

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Ao estabelecer o tema da liberdade religiosa, o Concílio Vaticano II possibilita o erigir de uma nova e positiva consciência do fenômeno do pluralismo religioso como questão teológica. A permanência da religião na contemporaneidade, nos moldes do pluralismo religioso, faz com que seja imprescindível promover o diálogo entre as distintas tradições religiosas e entre as religiões e a realidade secular. Deste modo, objetiva-se apresentar panoramicamente o histórico da teologia das religiões e a elaboração de uma teologia do pluralismo religioso que se configure como teologia hermenêutica inter-re

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14

Minnerath, Roland. "La déclaration Dignitatis humanae à la fin du Concile Vatican II." Revue des Sciences Religieuses 74, no. 2 (2000): 226–42. http://dx.doi.org/10.3406/rscir.2000.3532.

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15

Mary Doak. "Evangelization and Religious Freedom: Ad Gentes, Dignitatis Humanae (review)." Catholic Historical Review 95, no. 4 (2009): 776–77. http://dx.doi.org/10.1353/cat.0.0484.

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16

Martín de Agar, José Tomás. "La recepción de la "Dignitatis humanae" en la canonística española e italiana." Ius Canonicum 56, no. 112 (2016): 555–83. http://dx.doi.org/10.15581/016.112.555-583.

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17

Skrzypczak, Robert. "Wkład Karola Wojtyły w przygotowanie soborowej Deklaracji o wolności religijnej ‘Dignitatis humanae’." Warszawskie Studia Teologiczne 33, no. 1 (2020): 84–101. http://dx.doi.org/10.30439/wst.2020.1.5.

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18

Babiy, Mykhailo. "Freedom of religion: the principles of the Second Vatican Council and their contemporary dimension." Ukrainian Religious Studies, no. 66 (February 26, 2013): 99–107. http://dx.doi.org/10.32420/2013.66.255.

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Problematic issues of freedom of religion in their theoretical and practical comprehension, in particular their contemporary analysis in the context of the principles enshrined in the Vatican II adopted by the document on freedom of religion - the Declaration of "Dignitatis humanae" - "Dignity of the human" are extremely relevant and important as a philosophical- legal and religious studies, and in theological discourses.

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19

Frizzi, Paolo. "CHIESA CATTOLICA E LIBERTÀ RELIGIOSA: L’EREDITÀ DI DIGNITATIS HUMANAE E LE PROSPETTIVE ATTUALI." Revista de Teologia e Ciências da Religião da UNICAP 5, no. 1 (2015): 057–69. http://dx.doi.org/10.20400/p.2237-907x.2015v5n1p057.

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20

Hittinger, F. Russell. "Religion, Human Law, and the Virtue of Religion: The Case of Dignitatis Humanae." Nova et vetera 14, no. 1 (2016): 151–76. http://dx.doi.org/10.1353/nov.2016.0008.

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21

Kupczak, Jaroslaw. "John Paul II and the Legacy of “Dignitatis humanae” by Hermmio Rico, S.J." Thomist: A Speculative Quarterly Review 67, no. 4 (2003): 662–65. http://dx.doi.org/10.1353/tho.2003.0009.

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22

Zaratiegui, Jesús M. "Reception in Spain of the discussions on the declaration of religious freedom, Dignitatis Humanae." Anuario de Historia de la Iglesia 25 (June 1, 2016): 209–37. http://dx.doi.org/10.15581/007.25.209-237.

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23

Pires do Rio, Laura Souza. "A declaração Dignitatis Humanae e o entendimento de John Finnis sobre a liberdade religiosa." Teocomunicação 50, no. 1 (2020): e33435. http://dx.doi.org/10.15448/0103-314x.2020.1.33435.

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Este artigo almeja incentivar o leitor a aprofundar sua compreensão acerca dos elementos da Lei natural presentes no pensamento de John Finnis, principalmente no que concerne ao direito humano da liberdade religiosa. Isso se deve ao fato desse autor apresentar uma perspectiva única sobre a religião, de maneira a considerá-la como um dos bens humanos fundamentais básicos. Antes de ser um direito humano protegido em tratados internacionais e nas Constituições de diversos países, a religião, de acordo com sua teoria, é um bem humano que deve ser protegido. Tal proteção é imprescindível para o cum

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24

Marchetto, Agostino. "La dichiarazione Dignitatis Humanae: Rottura o Riforma e Rinnovamento nella continuità dell’unico soggetto Chiesa?" Annuarium Historiae Conciliorum 48, no. 2 (2019): 377–95. http://dx.doi.org/10.30965/25890433-04802004.

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The contribution starts with a status quaestionis which concerns its title about the hermeneutics of Vatican ii, well based in historical background. The roots are grounded in the difference between “event” and “occurrence” – in italian “evento” e “avvenimento”. This is linked with the change in the perspective of historiography realized in the first part of the last century. The vision of continuity (see “Annales”) was put aside, introducing the one of “events”, which are linked with “ruptures” and not continuity in the course of history. With this frame we can understand that in the one of t

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25

Perry, Michael J. "Liberal Democracy and the Right to Religious Freedom." Review of Politics 71, no. 4 (2009): 621–35. http://dx.doi.org/10.1017/s0034670509990714.

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AbstractThe Roman Catholic Church was famously late to embrace the right to religious freedom. Some have plausibly maintained that when, in 1965, the cardinals and bishops at the Second Vatican Council overwhelmingly adopted the Declaration on Religious Freedom—known by the first two words of its official Latin version: Dignitatis Humanae—the church betrayed one of its most traditional and established theological teachings. The right to religious freedom, according to international law, rests in part on respect for human dignity. Thus there is a prima facie link between the liberal democratic

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26

Feliciani, Giorgio. "Wolność religijna w nauczaniu Jana Pawła II." Studia Prawnicze KUL, no. 4 (December 31, 2017): 57–71. http://dx.doi.org/10.31743/sp.294.

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Artykuł stanowi omówienie najważniejszych treści nauczania Jana Pawła II o wolności religijnej. Podążając śladem myśli papieskiej, Autor zatrzymuje się zwłaszcza na krytyce prześladowań i dyskryminacji religijnej, podkreślając znaczenie omawianej wolności jako najbardziej podstawowego prawa człowieka, wynikającego z godności osoby ludzkiej. Zwraca również uwagę na sformułowany przez Papieża-Polaka katalog szczegółowych uprawnień, które wynikają z wolności religijnej. Jan Paweł II prezentowany jest przy tym nie tylko jako wierny i twórczy kontynuator myśli Soboru Watykańskiego II, wyrażonej w D

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27

McCarthy, Gerald D. "Dramatic Developments and Epistemological Crises." Horizons 43, no. 1 (2016): 1–34. http://dx.doi.org/10.1017/hor.2016.1.

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John Thiel's development of the category of “dramatic development” in his stimulating and influential Senses of Tradition offers a valuable entry point into the current discussion of the continuity or discontinuity between Vatican II and traditional Roman Catholic thought. This article extends and modifies Thiel's arguments in light of criticisms by Kathryn Tanner and Alasdair MacIntyre's description of the different ways in which traditions make or fail to make progress. It tests this revised theory against an application to Dignitatis Humanae and its contested relation to traditional Roman C

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28

Kravets, Igor'. "Dignitatis Humanae: Modern Theories, the Problem of Integrity for Philosophical and Legal Existence and Use by Constitutionalism." Journal of Russian Law 25, no. 1 (2021): 1. http://dx.doi.org/10.12737/jrl.2021.009.

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29

Gasda, Élio Estanislau. "POLÍTICA, CRISTIANISMO E LAICIDADE." Perspectiva Teológica 47, no. 132 (2015): 55. http://dx.doi.org/10.20911/21768757v47n132p55/2015.

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Teria o cristianismo uma posição original na política? Esta é a pergunta condutora desta reflxão. A partir de Gaudium et spes e Dignitatis humanae existe um vínculo implícito entre cristianismo e política. O Novo Testamento sugere diversas possibilidades de relação. Na primeira parte o artigo apresenta, em linhas gerais, um percurso histórico da relação, partindo da comunidade primitiva, prosseguindo pela transição da cristandade à modernidade e chegando ao Concílio Vaticano II. A nova forma de compreender a autonomia, tanto do cristianismo quanto da política, sugere retomar a distinção entre

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30

Alvear Téllez, Julio. "Estudio histórico-crítico sobre el derecho a la libertad religiosa en la declaración conciliar "Dignitatis humanae"." Revista de derecho (Valparaíso), no. 39 (December 2012): 639–700. http://dx.doi.org/10.4067/s0718-68512012000200023.

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31

Weibel, Rolf. "Die Würde der menschlichen Person. Zur Konzilserklärung über die Religionsfreiheit „Dignitatis humanae“, edited by Adrian Loretan." Archiv für katholisches Kirchenrecht 186, no. 1 (2020): 329–34. http://dx.doi.org/10.30965/2589045x-1860124.

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32

Kravets, Igor. "Dignitatis Humanae, modern constitutionalism and legal existence: philosophical and anthropological, constitutional, international legal and socio-political aspects." Obshchestvennye nauki i sovremennost, no. 5 (2020): 38. http://dx.doi.org/10.31857/s086904990009954-1.

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33

de Chirico, Leonardo. "The dignity of the human person: Towards an evangelical reading of the theology of personhood of Vatican II." Evangelical Quarterly 77, no. 3 (2005): 249–59. http://dx.doi.org/10.1163/27725472-07703004.

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Present-day magisterial Roman Catholicism offers an interesting perspective on personhood. Recent interest in personhood has been fostered by Vatican II (1962-1965), especially the ‘Pastoral Constitution on the Church in the Modern World’ (Gaudium et spes) and the ‘Declaration on Religious Freedom’ (Dignitatis humanae). The anthropological thrust of Vatican II is particularly referred to the dignity of the human person, her mystery, and vocation. In all these aspects of personhood, the Church plays a fundamental role. In fact, the (Roman) Church is seen as safeguarding the dignity of the perso

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34

Grasso, Kenneth L. "The Freedom of the Church and the Taming of Leviathan: The Christian Revolution, Dignitatis Humanae, and Western Liberty." Catholic Social Science Review 17 (2012): 221–40. http://dx.doi.org/10.5840/cssr20121715.

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35

Kravets, Igor. "Dignitatis Humanae, modern constitutionalism and legal existence: philosophical and anthropological, constitutional, international legal and socio-political aspects (Part 2)." Obshchestvennye nauki i sovremennost, no. 6 (2020): 35. http://dx.doi.org/10.31857/s086904990013046-2.

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36

Sheridan, Sean O. "Evangelization and Religious Freedom: Ad Gentes, Dignitatis Humanae by Steven B. Bevans, SVD and Jeffrey Gros, FSC (review)." Jurist: Studies in Church Law and Ministry 72, no. 2 (2012): 689–91. http://dx.doi.org/10.1353/jur.2012.0056.

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37

Curran, Charles E. "John Paul II and the Legacy of Dignitatis Humanae. By Hermínio RicoS.J., Washington, DC: Georgetown University Press, 2002. xii + 273 pages. $59.95." Horizons 29, no. 2 (2002): 392–93. http://dx.doi.org/10.1017/s0360966900010525.

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38

Schuck, Michael J. "Hermínio, S.J. Rico, John Paul II and the Legacy of “Dignitatis Humanae.” Washington, D.C.: Georgetown University Press, 2002. xii+273 pp. $59.95 (cloth)." Journal of Religion 84, no. 3 (2004): 462–63. http://dx.doi.org/10.1086/424404.

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39

Grasso, Kenneth L. "Freedom Through Truth - Herminó RicoS.J.,: John Paul II and the Legacy of Dignitatis Humanae. (Washington, D.C.: Georgetown University Press, 2002. Pp. xii, 273. $59.95.)." Review of Politics 66, no. 2 (2004): 339–42. http://dx.doi.org/10.1017/s0034670500037426.

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40

D’Costa, Gavin. "David L. Schindler and Nicholas J. Healy, Freedom, Truth and Human Dignity. The Second Vatican Council’s Declaration on Religious Freedom. A New Translation, Redaction History, and Interpretation of Dignitatis Humanae." Theology 120, no. 1 (2017): 54–55. http://dx.doi.org/10.1177/0040571x16669297l.

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41

Kirchberger, Georg Ludwig. "Konsili Vatikan II Ortodoks atau Anti-Kristus? Ulasan tentang Kritik Kalangan Konservatif terhadap Konsili Vatikan II." Jurnal Ledalero 19, no. 2 (2020): 157. http://dx.doi.org/10.31385/jl.v19i2.206.157-168.

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<p><strong><em></em></strong><em>This article is based on a video by a conservative group in Indonesia that describes the position of Archbishop Vigano and has been circulating in Indonesia recently. The video argues that the Second Vatican Council left the true Church of Jesus Christ and created the Antichrist Church. In particular, they reject the teachings set forth in the Nostra Aetate decree regarding the truths contained in non-Christian religions and also the position regarding religious freedom as taught in the Dignitatis Humanae declaration. Because

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42

Słowikowska, Anna. "The Contribution of Bishops from the Communist States to the Doctrine of the Second Vatican Council in Respect of Church–State Relations." Roczniki Nauk Prawnych 29, no. 4 (2020): 173–99. http://dx.doi.org/10.18290/rnp.2019.29.4-12.

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Wkład biskupów bloku państw komunistycznych w nauczanie Soboru Watykańskiego II na temat relacji Kościół–Państwo Problematyka relacji Kościół–Państwo zawsze należała do delikatnych i skomplikowanych grup zagadnień. Na ich rangę i złożoność wskazuje chociażby fakt, że podczas pogłębiania i rozwijania współczesnej doktryny o społeczności kościelnej i wspólnocie politycznej przez Sobór Watykański II, pierwotnie nie przewidywano oddzielnego dokumentu regulującego to zagadnienie. Jednakże w efekcie umiejscowiono je w dwóch: deklaracji o wolności religijnej Dignitatis humanae i w konstytucji d

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43

Cook, Ed. "Freedom, Truth, and Human Dignity: The Second Vatican Council’s Declaration on Religious Freedom – A New Translation, Redaction History, and Interpretation of Dignitatis Humanae. By David L. Schindler and Nicholas J. Healy, Jr." Journal of Church and State 59, no. 4 (2017): 672–74. http://dx.doi.org/10.1093/jcs/csx061.

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44

Turner, Barrett H. "Freedom, Truth, and Human Dignity: The Second Vatican Council’s Declaration on Religious Freedom: A New Translation, Redaction History, and Interpretation of “Dignitatis humanae.” by David L. Schindler and Jr. Nicholas J. Healy." Thomist: A Speculative Quarterly Review 80, no. 2 (2016): 309–14. http://dx.doi.org/10.1353/tho.2016.0019.

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45

Brennan, Frank. "Book Review: Freedom, Truth, and Human Dignity: The Second Vatican Council’s Declaration on Religious Freedom: A New Translation, Redaction History, and Interpretation of Dignitatis Humanae. By David L. Schindler and Nicholas J. Healy Jr." Theological Studies 77, no. 3 (2016): 746–48. http://dx.doi.org/10.1177/0040563916653940p.

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46

McEvoy, James. "Dignitas humana." Maynooth Philosophical Papers 2 (2004): 84–88. http://dx.doi.org/10.5840/mpp2004210.

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47

McEvoy, James, and Mette Lebech. "Deus qui humanae substantiae dignitatem." Maynooth Philosophical Papers 10 (2020): 117–33. http://dx.doi.org/10.5840/mpp202091610.

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This article explores the history of the prayer Deus qui humanae substantiae dignitatem as a contribution to the conceptualization history of human dignity. It is argued that the prayer can be traced back to pre-Carolingian times, that it forms part of an early tradition of reflection on human dignity, and that it was adapted to use at the offertory, such that an association was made between human dignity and the holy exchange of gifts. In this way, the prayer significantly shaped the Christian concept of human dignity as the holy ‘place’ of commerce with God.

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48

Carr, James M. "Freedom, Truth, and Human Dignity: The Second Vatican Council's Declaration on Religious Freedom. A New Translation, Redaction History, and Interpretation of Dignitatis Humanae, David L. Schindler and Nicholas J. Healy (eds), Eerdmans, 2015 (ISBN 978-0-80." Reviews in Religion & Theology 23, no. 2 (2016): 210–13. http://dx.doi.org/10.1111/rirt.12647.

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49

Rademacher, Nicholas. "Freedom, Truth, and Human Dignity: The Second Vatican Council's Declaration on Religious Freedom; A New Translation, Redaction History, and Interpretation of “Dignitatis Humanae.” By David L. Schindler and Nicholas J. Healy Jr. Grand Rapids, MI: William B. Eerdmans, 2015. ix + 477 pages. $45.00 (paper)." Horizons 43, no. 2 (2016): 448–49. http://dx.doi.org/10.1017/hor.2016.94.

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50

Margolin, Jean-Claude. "La Notion De Dignité Humaine Selon Erasme De Rotterdam." Studies in Church History. Subsidia 8 (1991): 37–56. http://dx.doi.org/10.1017/s0143045900001551.

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Le platonisme florentin, et surtout le fameux discours de Pic de la Mirandole de dignitate hominis sont souvent considérés comme les manifestations primordiales de l’humanisme européen, pour peu que Ton accorde à ce dernier concept si controversé de par sa polysémie elle-même, le sens d’une philosophic ou, à tout le moins, d’une attitude mentale exaltant la grandeur ou la liberte de l’homme. La dignité de l’homme serait moins une valeur ajoutée a l’homme que l’expression même de son essence, ou sa définition spécifique: homo loquens, homo rationalis, zôon politicon, la notion de dignité subsum

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